In the sacred month of Pauṣa, the Agneyī festival is to be joyfully performed for the Lord. When the luminous month of Vaiśākha arrives, devotees should observe the festival under the Viśākhā constellation, following the ordinances of the Śiva-tantra. During Mārgaśīrṣa, on the auspicious day of Prābodhikā at dawn, preparations are made, and the air is filled with the chanting of Sāman hymns. On Śani-pradoṣa, under the Ārdrā constellation, during the rare Vyatīpāta, and on all festival days, worship is prescribed. The same holds true for special occasions—initiations, thread ceremonies, weddings, the birth of a son, or even on one's own birth star. Whether in times of prosperity, adversity, or fear, at the beginning of a vow, at the ritual binding of the feet, or when new prosperity dawns, remembrance of the Lord is always fitting. If one recalls the Lord, or even sees those who are distant, or approaches the final moments of life, such remembrance is meritorious. What more can I say, dear child?—the sage, raising his arm, spoke thus. By remembering, one sanctifies the mind and hearing; by listening, one purifies the senses of hearing and sight. In this sacred land of Aruṇa, those who have taken birth in a body are especially blessed. Even elsewhere, those who have left their bodies, if honored here with the rite of śrāddha, gain benefit. Holy cities—Ayodhyā, Mathurā, Māyā, Kāśī, Kāñcī, and Avantikā—are sanctified by such acts. Having spoken thus, the son of Śilāda was addressed again by Mārkaṇḍeya, the son of Mṛkaṇḍu. Mārkaṇḍeya said, “O wise one, you have placed a great burden upon me with your questions. It is natural that your mind, filled with wisdom, is seized by curiosity. But how can these wondrous matters be fully spoken, even by one who knows them well? And even if they are heard, how can the hearts of those filled with wonder truly grasp them? Yet, recall the marvelous deeds of the enemy of Smara—Kāma—Lord Śiva himself. The wondrous acts of Śiva are endless and captivating. Still, I shall recount them in part, as best I can. At the dawn of the first age of the gods, the Great Lord existed in perfect unity, undifferentiated. He brought forth the universe, ever-creating and protecting all that is. From his right side, Tryambaka created Parameṣṭhin—Brahmā. To Brahmā, he gave the quality of rajas, and to Viṣṇu, the quality of sattva. Thus, he is called the Lord of all worlds, for he both creates and regulates protection. The Creator, from his right thumb, set Dakṣa in motion for the work of creation. From his feet, the Lotus-Seated One (Brahmā) brought forth the Śūdras. Then, the Maruts, serpents, vultures, Gandharvas, and rivers came into being, each assuming different forms and engaging in various deeds. From Pulastya and Pulaha were born the Yakṣas and Rākṣasas. From Bhṛgu sprang Agni, as well as Cyavana and other sages, whose sons and grandsons fill the entire world. In this way, Brahmā filled the world with his own offspring. Acyuta, the infallible one, took Bhṛgu’s daughter, the Lotus-Dweller, as his consort. By the acts of creation and preservation, the Lotus-Born (Brahmā) and the Lotus-Naveled (Viṣṇu) each attained their own dominion. Even so, between Virancha (Brahmā) and Utaya (Viṣṇu) there once arose a dispute, born out of delusion. The excess of rajas manifested outwardly, like a blue hue appearing. Why, then, is the grandfather of the worlds so bewildered? From you alone arose the two demons, Madhu and Kaitabha, whom you yourself destroyed. Indeed, it is always you whom the Creator generates in many forms. Thus, the wondrous deeds of the Lord and the mysteries of creation are recounted, as spoken by the wise to those who seek understanding.